所有的圣门弟子都是可信赖的（'udul，即品行公正）。正因如此，在先知时代以及之后，人们并不询问传述链（isnād），直到内战（fitna）发生，人们才开始询问传述链。圣门弟子和其后的人都鼓励人们考察从其处获取圣训的人。据艾布·萨基纳·马贾希·伊本·法廷纳传述，他说：我听到阿里·伊本·艾布·塔利卜在库法清真寺里说道：

All of the Sahabah are trustworthy ('udul sin:adl). That is why people did not ask about the isnād in the time of the Prophet  and after him  until the fitna (civil war) took place then they asked about the isnād. The Sahabah and others (after them) encouraged people to examine the one from whom the hadīth is taken. It has been narrated by Abu Sakina Majashi' ibn Fateena that he said: I heard 'Ali ibn Abu Talib  that he was in the mosque of Kufa where he said:

阿-达哈克·伊本·穆扎希姆说：

Al-Dahhak ibn Muzahim said:

fitna(内战)之后,出现了若干教派,采纳了新奇的见解。这些教派的追随者声称,他们是从沙里尔(Sharī'ah)经文中推导出这些他们所信奉的见解的,因而这些见解便成了伊斯兰的观点。而当他们中有人需要证据,却在沙里尔经文中找不到支持其所持见解的依据时,他便会捏造一段圣训来支持自己的观点,并将其归于真主的使者ﷺ。他们中有些人还会召唤他人加入其教派,激发人们对其产生兴趣,或者宣扬自己的见解,并且热衷于捏造圣训。这些新见解被称为bid'a(异端创新),而持此类主张的人则被称为mubtadi'a(异端创新者)。因此,从这些人那里采集圣训要经过审查,他们传述圣训的问题也曾是争论的主题。对于他们的情况,学者们有详细的阐明。因此,对于因其异端创新而被判为kufr(不信)的mubtadi'(异端创新者),拒绝其传述是没有问题的。如果他并未被判为kufr,但他允许说谎,那么其传述同样会被拒绝。至于那些不允许说谎的人,其传述是被接受的,前提是他不召唤人加入其教派或学派(mazhab)。如果他召唤人加入其教派,那么其传述会被拒绝,其报道也不会被当作证据引用。

After the fitna (civil war), several Islamic sects arised which adopted novel opinions. The followers of these sects claimed that they deduced these opinions, which they came to profess, from the Sharī’ah texts until they became Islamic opinions. And when some of them required a proof but did not find the evidence in the Sharī’ah texts for the opinion he holds then he would fabricate a hadīth which supported his opinion and he would attribute it to the Messenger . Some of them use to carry the call to join his sect and grow interest in it or call (Da’wah) to their opinions and desire to fabricate the ahadīth. These new opinions were termed as bid'as (innovations) and the people who did this were called mubtadi'a (innovators). This is why taking ahadīth from these people is subject to scrutiny and their narration of hadīth used to be a subject of debate. There are detailed clarifications regarding their situation. Thus the mubtadi' (innovator) who is charged with kufr due to his bid'a (innovation), there is no problem in rejecting his narration. If he is not charged with kufr but he permits lying then his narration is rejected as well. As for the ones who does not permit lying then his narration is accepted on the provision that he does not call (invite) to his sect or school (mazhab). If he calls to his sect then his narration is rejected and his reports are not advanced as proofs.

简而言之,任何符合圣训传述被接受之条件的穆斯林——只要他是可信赖的(ʿadl)且精确的(ḍābiṭ)——其传述便被接受,无论其教派或学派为何,但前提是他不去宣扬自己的教派或学派,因为招引人信奉某一教派或学派是不被允许的。至于那些招引人信仰伊斯兰,并阐明自己所持观点及其证据的人,其传述同样被接受,因为他是在招引人归信伊斯兰。这种人的传述不会因此受到非议。

In short, any Muslim who meets the conditions for the acceptance of a narration, if he is trustworthy ('adl) and accurate (dabit) then his narration is accepted irrespective of his mazhab or sect as long as he does not call to his sect or mazhab because inviting people to the sect or mazhab is not allowed. As for the one who invited people to Islam and explained the thoughts he has adopted with their evidences then his narration is accepted because then he is calling people to Islam. And this person's narration is not impugned.